Imam Abu Hanifah’s Rank in Hadith

20 Sep, 2014

The following extensively researched article is by Shaykh Zameelur Rahman and has been uploaded here with his permission.

Imam Abu Hanifah (80 – 150 H) was from the generation of the Tabi’in as he was alive during the era of the Sahabah and he saw Anas ibn Malik (d. 93 H), although it is not authentic that he narrated from him or any other Sahabi. Imam al-Suyuti mentions in Tabyid al-Sahifah (Mahmud Muhammad Mahmud Hasan Nassar ed. p. 34) that Ibn Hajar al-’Asqalani said, “Ibn Sa’d narrated with a sanad in which there is no harm that Abu Hanifah saw Anas.” Ibn Hajar goes on to mention that this distinguishes Abu Hanifah from all the other Imams of the major towns from his contemporaries like al-Awza’i, Hammad ibn Zayd, Hammad ibn Salamah, al-Thawri, Malik, Muslim ibn Khalid and al-Layth ibn Sa’d.

The Status of Imam Abu Hanifah as a Narrator of Hadith

Imam Abu Hanifah’s authority in fiqh is accepted by all from the Ahl al-Sunnah, both his supporters and his detractors. However, some still insist on casting doubt on his reliaibility in the narration of hadith. Imam Abu Hanifah did not narrate many hadiths as his preoccupation was fiqh and recording its masa’il, but his dependence on hadith and athar is apparent from his rulings and in this sense he is from the mukthirin – those who narrated large amounts of hadith (see Abu Hanifah wa Ashabuhu l-Muhaddithun, pp. 19-23).

Al-Khatib al-Baghdadi narrated in his Tarikh Baghdad (Dr. Bashshar ‘Awwad Ma’ruf ed. 15:473) with an authentic chain of narration [in which all the narrators, al-Khallal, al-Hariri, al-Nakha’i and Muhammad ibn Isma’il al-Farisi are thiqat (trustworthy)] from Makki ibn Ibrahim (126 – 214 H), a narrator from Abu Hanifah and one of the oldest shaykhs of Imam Bukhari and a narrator of the six famous collections of hadith described by Ibn Hajar as “thiqah thabt” in al-Taqrib one of the loftiest grades of reliability, that he said about Abu Hanifah,

He was the most knowledgeable of the people in his time (kana a’lama ahli zamanihi) Tarikh Baghdad 15:473

“Knowledge” (‘ilm) in that time was knowledge of Qur’an and Sunnah, showing Abu Hanifah had vast knowledge of hadiths, but he would not be preoccupied with narration. Imam al-Dhahabi wrote:

Logic, dialectics and the philosophy of the ancients were not, by Allah, from the sciences of the Sahabah, nor the Tabi‘in, nor al-Awza‘i, al-Thawri, Malik and Abu Hanifah. Rather, their sciences were the Qur’an and hadith.Tadhkirat al-Huffaz, 1:192

Imam Abu Hanifah’s trustworthiness in narrating hadith has been transmitted from the following five Imams of al-Jarh wa l-Ta’dil:

“Allah have mercy on Malik, he was an Imam. Allah have mercy on al-Shafi‘i, he was an Imam. Allah have mercy on Abu Hanifah, he was an Imam.”al-Intiqa

‘Abd Allah ibn Muhammad ibn ‘Abd al-Mu’min al-Qurtubi is reliable (saduq) as mentioned in Lisan al-Mizan (4:587) which also states that “he is from the oldest of Abu ‘Umar (Ibn ‘Abd al-Barr)’s shaykhs.” Ibn Dasah (d. 346) is trustworthy (thiqah) and a narrator of the Sunan from Abu Dawud al-Sijistani (Siyar A‘lam al-Nubala). The isnad is therefore sound (hasan).

“Imam” has different meanings, but when used in the context of hadith science and narrator-criticism, it is on par with “trustworthy” (thiqah) and “proof” (hujjah) and “firm” (thabt), as mentioned by al-Sakhawi in his Sharh Alfiyyat al-’Iraqi (al-Raf’ wa l-Takmil, p. 75-6). Hafiz Ibn Hajar al-’Asqalani also sufficed with “Imam” when grading Imam Abu Hanifah’s reliability in Taqrib al-Tahdhib, indicating this term is sufficient to establish trustworthiness.

[He is] trustworthy (thiqah), I have not heard anyone weakening him. Here is Shu‘bah ibn al-Hajjaj, writing to him and advising him to narrate. And Shu‘bah is Shu‘bah!al-Intiqa p. 197

Al-Dawraqi is trustworthy (thiqah) according to al-Daraqutni and reliable (saduq) according to Ibn Abi Hatim (Misbah al-Arib 2:133). The rest of the narrators are known as huffaz and muhaddithin but their reliability is unknown. This narration is therefore either weak (da’if) or sound (hasan), depending on the principles used.

Shu’bah ibn al-Hajjaj would only narrate from trustworthy narrators, so if the above narration is sound, this would amount to Shu’bah declaring Abu Hanifah trustworthy.

Ibn Muhriz’s reliability is unknown (he is majhul al-hal) but his narrations from Ibn Ma’in on the narrators of hadith have generally been accepted by the scholars of Rijal, and this transmission from him is corroborated by other narrations (mentioned below). It is well-known that Ibn Ma’in’s statement “there is no harm in him” is equivalent to his statement “trustworthy” (thiqah), as mentioned in Tadrib al-Rawi. This narration, therefore, proves Imam Abu Hanifah is trustworthy according to Ibn Ma’in.

Abu Hanifah was trustworthy. He would not narrate a hadith except what he had memorised and he would not narrate what he had not memorised.

Ibn Rizq is trustworthy according to al-Khatib and al-Barqani. Ahmad ibn Ali ibn ‘Umar ibn Hubaysh is trustworthy (Tarikh Baghdad 5:510). Ahmad ibn Muhammad ibn ‘Isam’s reliability is unknown. He is mentioned in Tarikh Asbahan of Abu Nu‘aym. Muhammad ibn Sa‘d al-‘Awfi is weak (layyin) according to al-Khatib but according to al-Daraqutni “there is no harm in him.” The narration is therefore weak (da’if) or sound (hasan), but more probably the latter as it is supported by similar statements from Ibn Ma’in like the two narrations mentioned above.

Hafiz al-Mizzi (654 – 742), the teacher of al-Dhahabi, writes in the introduction to his major work on narrators Tahdhib al-Kamal,

That in which we did not mention its isnad between us and its speaker: those from them in the form of certainty (sighat al-jazm) [i.e. where he uses the active tense, like “he said”, “he narrated”], it is that which we know of no harm in its isnad from its speaker from whom it is related; and those thereof in the in the form of uncertainty (sighat al-tamrid) [i.e. using the passive tense, like “it was said”, “it was narrated”], then probably there is a problem in its isnad upto its speaker…

Tahdhib al-Kamal, Bashshar ‘Awwad Ma‘ruf ed., 1:153

In his biography of Abu Hanifah inTahdhib al-Kamal, he mentions the two narrations above without isnad, and also a third:

There were other narrations from Ibn Ma’in declaring Abu Hanifah trustworthy as mentioned in Tarikh Baghdad but they have weaknesses in them.

Based on these aforementioned four narrations (from al-Dawraqi, Ibn Muhriz, Salih ibn Muhammad al-Asadi and al-’Awfi), the later scholars have agreed the preserved (mahfuz) opinion of Yahya ibn Ma’in is Abu Hanifah is trustworthy. This is clear from al-Mizzi’s relation of only the three above-mentioned narrations in his Tahdhib al-Kamal, followed by al-Dhahabi in his Siyar and al-’Asqalani in Tahdhib al-Tahdhib. Dr. Bashshar Awwad also mentions in his footnotes to Tarikh Baghdad the preserved (mahfuz) opinion of Yahya ibn Ma’in is that Abu Hanifah is trustworthy. None of the later scholars like Mizzi, Dhahabi and ‘Asqalani mentioned any criticism from Ibn Ma’in of Abu Hanifah, indicating they believed the criticism narrated from him is inauthentic or unreliable.

There is however a narration with an authentic chain to Ibn Ma‘in, as narrated by Ibn ‘Adi in his al-Kamil fi Du’afa al-Rijal from ‘Ali ibn Ahmad ibn Sulayman (227 – 317) who is thiqah according to Ibn Yunus (Siyar A‘lam al-Nubala) from Ahmad ibn Sa‘d ibn Abi Maryam (d. 253) who is saduq according to Ibn Hajar in al-Taqrib: “I asked Yahya ibn Ma‘in about Abu Hanifah and he said: “His hadiths are not written.”” This narration is also found in Tarikh Baghdad. Criticising this narration because of Ahmad ibn Sa’d ibn Abi Maryam as was done by Imam al-Kawthari in hisTa’nib al-Khatib is incorrect, as is clear from the biographical notices on Ahmad ibn Sa’d ibn Abi Maryam. While the phrase “his hadiths are not written” does not necessarily indicate weakness in Ibn Ma‘in’s usage, if it is accepted as a weakening (tad’if), it would contradict the above-mentioned more reliable and more numerous narrations, and would thus be shadhdh (an anomaly) and thus rejected when compared to the mahfuz narrations from Ibn Ma’in. There is another narration narrated in Tarikh Baghdad (15:581) from Ibn Ma’in saying Abu Hanifah “was weakened” but this is undoubtedly fabricated due to a particular narrator (Uthman ibn Muhammad ibn Abi Shaybah) in the chain.

Abu ‘Abd Allah al-Hakim al-Naysaburi (321 – 405 H) , one of the first to write on the subject of ‘Ulum al-Hadith, wrote in his seminal work Ma’rifatu ‘Ulum al-Hadith in “Type 49 of the sciences of Hadith” (p. 642) that, “This type of science is knowledge of the well-known trustworthy imams (al-a’immat al-thiqat al-mashhurin) from the Tabi’in and their successors [i.e. the second and third generations] of those whose hadiths are gathered for memorisation, revision and seeking blessing through them. We will list them, from the east to the west.” (p. 642) While listing the “famous trustworthy imams” from Kufa, he mentions “Abu Hanifah al-Nu’man ibn Thabit al-Taymi” (p. 649).

Conclusion

In brief, therefore, it is established from Yahya ibn Ma’in, Abu Dawud al-Sijistani and al-Hakim that they believed Abu Hanifah was trustworthy and reliable in narrating hadith. The narration from Shu’bah is not as strongly established, while the narration from Ibn al-Madini is sound according to Abu l-Fath al-Azdi. Once it is established from the reliable scholars of al-Jarh wa l-Ta’dil that a narrator is trustworthy (thiqah) as is the case here, any unexplained criticism (jarh mubham) will not be accepted, based on the accepted principles of this science. Hence, al-Bukhari’s statement “they abandoned him” (“sakatu ‘anhu” which for al-Bukhari is equivalent to “tarakuhu“), al-Nasa’i’s “he is not strong” (laysa bi l-qawi), Muslim’s assessment in his al-Kuna wa l-Asma (no. 963 ed. ‘Abd al-Rahim Muhammad Ahmad al-Qashqari) that he is “confused in hadith” (mudtarib al-hadith) and al-Daraqutni’s “da’if” will not be accepted as they are unexplained. The explained criticism mentioned in the printed version of Mizan al-I’tidal by al-Dhahabi in which it mentions “al-Nasa’i and others weakened him due to his memory,” this is an insertion by a later scribe as is established by internal evidence (al-Dhahabi said he would not mention the biographies of the four imams of fiqh) and external evidence (al-’Asqalani did not mention it in Lisan al-Mizan which is an expansion of al-Dhahabi’s work; and the earliest manuscripts of Mizan al-I’tidal do not contain a biography of Abu Hanifah). This was detailed by Abu Ghuddah in his footnotes to al-Raf’ wa l-Takmil.

Ibn Ma’in, in fact, also provides us with an explanation of the reason for other muhaddithun’s criticism of Abu Hanifah. Ibn ‘Abd al-Barr narrates: ‘Abd al Rahman ibn Yahya narrated to us: Ahmad ibn Sa‘id narrated to us: Abu Sa‘id ibn al-A‘rabi narrated to is: ‘Abbas ibn Muhammad al-Duri narrated to us: I heard Yahya ibn Ma‘in say: “Our companions have gone overboard in [their bias] against Abu Hanifah and his companions.” It was said to him: “Would Abu Hanifah lie?” He said “He was nobler than that.” (Jami‘ Bayan al-‘Ilm wa Fadlih, Abu al-Ashbal al-Zuhayri ed., p. 1081) The editor Abu al-Ashbal al-Zuhayri says “It’s isnad is sahih.” This indicates the muhaddithun had a bias against Abu Hanifah and his students due to what they perceived as excessive issuance of rulings based on opinion, so their criticism should be taken with precaution. Hafiz Ibn ‘Abd al-Barr (d. 463 H) wrote: “Those who narrated from Abu Hanifah, and declared him trustworthy, and praised him, are more than those who criticised him; and those who criticised him from the scholars of hadith, most of what they blamed him for is immersion in juristic opinion, analogy and irja’ [all of which are invalid criticisms].” (Jami‘ Bayan al-‘Ilm wa Fadlih, quoted in the footnotes to al-Intiqa’ fi Fada’il al-A’immat al-Thalathah, p. 185)

Explained criticism (jarh mufassar), however, has precedence over accreditation (ta’dil). Some scholars of al-Jarh wa l-Ta’dil did explain their criticism of Abu Hanifah. Ibn Abi Dawud (230 – 316) said as narrated by al-Khatib (Tarikh Baghdad 15:576) that Abu Hanifah narrated 150 hadiths and erred in half of them. However, it is known that there were individuals who fabricated narrations with chains through Abu Hanifah, and it was probably these narrations that these scholars criticised. This is known to have been the case with Ibn ‘Adi who narrated narrations from Abu Hanifah through Abba ibn Ja‘far al-Najirami who was active in the third century Hijri and would narrate fabricated hadiths through Abu Hanifah (Lisan al-Mizan 1:231). Many of his false hadiths are included in Musnad Abi Hanifah by Abu Muhammad al-Harithi (257 – 340). Al-Najirami was probably the reason why Ibn Abi Dawud believed Abu Hanifah would make mistakes and confused his narrations. Furthermore, there is some question over the integrity of Ibn Abi Dawud himself as mentioned in Lisan al-Mizan.

There is, however, another narration from Ibn al-Madini as narrated by al-Khatib in Tarikh Baghdad (15:581): ‘Ali ibn Muhammad (ibn al-Hasan) al-Maliki informed me: ‘Abd Allah ibn ‘Uthman al-Saffar reported to us: Muhammad ibn ‘Imran al-Sayrafi reported to us: ‘Abd Allah ibn ‘Ali ibn ‘Abd Allah al-Madini narrated to us: “I asked my father about Abu Hanifah, the champion of opinion, and he weakened him severely and said: “Were he in front of me, I would not ask him about anything. He narrated fifty hadiths in which he erred.”” This is an explained criticism as it states the weakening is due to the errors found in his narrations. All the narrators are trustworthy, besides al-Khatib’sshaykh, Ali ibn Muhammad ibn al-Hasan al-Maliki (350 – 437 H) who is reliable (saduq) as mentioned in Tarikh Baghdad (13:584), and besides the son of Ibn al-Madini whose reliability is unknown. The narration therefore has a questionable chain. Moreover, it is contradicted by the narration mentioned above from Ibn al-Madini that Abu Hanifah is trustworthy in hadith. It is also contradicted by the narration from Yahya ibn Ma’in mentioned above in which he said “I have not heard anyone weakening him,” as Ibn al-Madini was a contemporary. This narration from Ibn al-Madini is therefore objectionable (munkar) with respect to itsmatn (text), particularly since the later specialists in the field of narrator-criticism who had full knowledge of Abu Hanifah’s available hadith narrations in the Masanid, Kitab al-Athar and other works, like Imams al-Mizzi, al-Dhahabi, Ibn Kathir and Ibn Hajar al-’Asqalani, had only praise of him and assessed him to be strong in hadith; and if they found a large number of errors in his hadiths when compared to the hadiths of other narrators, they would not have made such an assessment.

The above is a detailed analysis of the bulk of the authentic information from the early scholars explicitly relating to Abu Hanifah’s reliability in narrating hadith. There are of course many other narrations relating to Imam Abu Hanifah’s piety and knowledge, and others criticising him in relation to fiqh and religion, but these have little relevance when it comes to his reliability in hadith. However, many evidences with respect to Abu Hanifah’s knowledge, honesty and memory support the conclusion that he was trustworthy in hadith.

In sum, it is established Abu Hanifah is trustworthy according to Yahya ibn Ma’in, Abu Dawud and al-Hakim, and probably Shu’bah ibn al-Hajjaj and Ibn al-Madini, so the ambiguous criticism of some muhaddithun will not be accepted based on the principle that an unexplained criticism is rejected in light of accreditation, while the authentic statements of Ibn Abi Dawud and Ibn ‘Adi explaining the criticism of Abu Hanifah that he erred when narrating hadiths can be explained by the deliberate fabrications made against Abu Hanifah circulating at that time. There is no doubt that the later pre-modern great scholars who had full access to all the primary sources and used them in their works, like al-Mizzi (in Tahdhib al-Kamal), al-Dhahabi (in Siyar A’lam al-Nubalaand Tadhkirat al-Huffaz) and al-’Asqalani (in Tahdhib al-Tahdhib), all believed Abu Hanifah was trustworthy in hadith, based on a complete analysis of the evidence. It should therefore be accepted that Abu Hanifah was trustworthy in narrating hadith. Modern detractors of Abu Hanifah like al-Albani dug up statements criticising Abu Hanifah after the ummah agreed to reject them and with no apparent knowledge of the principles of al-Jarh wa l-Ta’dil, they present them as conclusive evidence of Abu Hanifah being weak in narrating hadith. Fair analyses, taking into account all the evidence and the principles outlined by the scholars of al-Jarh wa l-Ta’dil, and devoid of bias in favour of Abu Hanifah or against him, clearly show he was a reliable transmitter of hadith.

Salih ibn ‘Abd al-Rahman narrated to us: He said: ‘Abd Allah ibn Yazid al-Muqri’ narrated to us: He said: Abu Hanifah narrated to us – ha [a sign for the start of a new chain] – and Fahd narrated to us: He said: Abu Nu’aym narrated to us: He said: Abu Hanifah narrated to us from Hisham ibn ‘Urwah from his father from ‘A’ishah (Allah be pleased with her) that Fatimah bint Abi Hubaysh came to the Prophet (Allah bless him and grant him peace) and she said: “I was menstruating for a month or two months.” The Messenger of Allah (Allah bless him and grant him peace) said: “That is not menstruation, but that is a [ruptured] vessel of your blood. Therefore, when the menstruation comes, leave Salah, and when it leaves [and post-menstrual bleeding begins], then bathe for your purification and then perform wudu for every Salah.” (Amani al-Ahbar fi Sharh Ma’ani al-Athar, Idaratu Ta’lifat Ashrafiyya, 2:91-2)

Brief Analysis of the Chain

Imam al-Tahawi transmits this hadith from Abu Hanifah through two routes, both containing two narrators between him and Abu Hanifah. After that the chain is the same, through the famous link of “Hisham from his father from ‘A’ishah.” Salih ibn ‘Abd al-Rahman, the first shaykh of al-Tahawi, was declared truthful by Ibn Abi Hatim in al-Jarh wa al-Ta’dil (ibid. 1:33). Fahd ibn Sulayman, the second shaykh, was declared “thiqah thabt” by Ibn Yunus (Misbah al-Arib, 2:491), one of the highest grades of reliability.

The two narrators from Imam Abu Hanifah are eminent narrators found in all six of the famous collections of hadith (Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah). Abu ‘Abd al-Rahman ‘Abd Allah ibn Yazid al-Muqri’ (120 – 213) was a famous scholar of hadith and readings of the Qur’an (qira’at). Abu Nu’aym al-Fadl ibn Dukayn (130 – 219) was a direct teacher of Imam al-Bukhari, and he narrates many of his hadiths in the Sahih.

The teacher of Abu Hanifah, Hisham ibn ‘Urwah (61 – 146), was a major narrator from the generation of the Tabi’in who heard and narrated from the Sahabah. His narrations, particularly through the route of his father from ‘A’ishah which is found here, are common in the six books of hadith.

(Al-Tahawi also narrated this hadith with the same two chains in his later unparalleled work Sharh Mushkil al-Athar (no. 2732, 7:157, Shu’ayb al-Arna’ut ed.))

This is one amongst many examples which illustrate the eminence of both those who took from Imam Abu Hanifah and those he took from, and puts to rest the claim that hadiths were alien to Abu Hanifah and his fiqh.

Narrations of Imam Abu Hanifah from Sharh Mushkil al-Athar

Imam Abu Ja’far al-Tahawi (239 – 321) narrated several hadiths in his masterpiece work, Sharh Mushkil al-Athar, containing Imam Abu Hanifah in its chain. One of them is referenced above. I will quote another five below, and another in a later post inshaAllah when discussing Imam al-Nasa’i’s narration from Abu Hanifah. All references are based on Shu’ayb al-Arna’ut’s excellent edition of the work available for download here. The second and fourth narrations in this list are examples of Imam Abu Hanifah’s thuna’iyyat (two-narrator chains).

1. Al-Tahawi narrates: Ibrahim ibn Abi Dawud narrated to us: He said: Muhammad ibn al-Muthanna narrated to us: He said: Ishaq ibn Yusuf al-Azraq narrated to us from Abu Hanifah from ‘Alqamah ibn Marthad from Sulayman ibn Buraydah from his father: He said: the Prophet (Allah bless him and grant him peace) said:

The inviter to goodness is like its doer.no. 1545, vol. 4:204

The shaykhof Imam al-Tahawi, Ibrahim ibn Abi Dawud, is Ibrahim ibn Sulayman ibn Dawud al-Barallusi al-Suri (d. 270). Al-Tahawi narrated many hadiths from him. Al-Dhahabi described him as a “proficient master” (al-hafiz al-mutqin) and Abu Sa‘id ‘Abd al-Rahman ibn Ahmad ibn Yunus (d. 347), the biographer of Egyptian narrators and a student of Imam al-Tahawi, said: “He was one of the memorisers, proficient Qur’an-reciters, trustworthy and firm narrators.” (Siyar A‘lam al-Nubala, al-Arna’ut ed. 12:612-3) The rest of the narrators in the chain are trustworthy hadith transmitters found in all six of the famous collections of hadith.

This hadith was narrated through the same chain by Imam Ahmad ibn Hanbal (d. 241) in his Musnad (no. 23027, vol. 38:132, Shu’ayb al-Arna’ut ed.) from al-Azraq who narrated from Abu Hanifah from ‘Alqamah.

When the star appears, calamity is lifted from the inhabitants of every land.no. 2282, vol. 6:53

The shaykhof Imam al-Tahawi is Ahmad ibn Dawud ibn Musa al-Makki (d. 282), declared thiqah by Ibn Yunus (Misbah al-Arib no. 1593). Isma’il ibn Salim Abu Yahya al-Kufi is a narrator found in the collections of Muslim, Abu Dawud and al-Nasa’i, and was declared thiqah by Ibn Ma’in, Ahmad, Ibn Sa’d and others. Muhammad ibn al-Hasan al-Shaybani (132 – 189 H) is a mujtahid Imam, from the foremost students of Imam Abu Hanifah. Al-Dhahabi said: “[He is] strong in [his narrations from Imam] Malik,” ‘Ali ibn al-Madini said he is “reliable” (saduq), and al-Daraqutni said: “He does not deserve rejection.” (Lisan al-Mizan, Abu Ghuddah ed. 7:60-3) Al-Daraqutni also counted him amongst “the trustworthy masters [of hadith].” (Nasb al-Rayah, Muhammad ‘Awwamah ed. 1:409) His transmission of the Muwatta’of Imam Malik which includes approximately a thousand narrations was well-received by the ‘ulama which is a strong indication of his strength and credibility in hadith science. The strong criticism of him from some authorities was a result of methodological differences and is of no consequence. ‘Ata ibn Abi Rabah (ca. 27 – 115) was the greatest of Imam Abu Hanifah’s teachers as he himself mentioned (see further down below), and he has many narrations found in all six of the famous collections of hadith. One of the scholars said: “‘Ata’ was black, blind in one-eye, snub-nosed, lame and limp and then he became blind after this, yet he was trustworthy [in transmitting hadith], a jurist and a scholar possessing many hadiths!” (Tahdhib al-Kamal, 20:76) He met 200 companions of the Prophet (peace and blessings be upon him), and he would issue fatwa in the presence of the companions, such that Ibn ‘Abbas would say to questioners: “O people of Makkah! Do you gather your questions to me, when Ibn Abi Rabah is amongst you?!” (ibid. 20:77)

(For an elucidation of the meaning of this hadith, see Imam al-Tahawi’s commentary that follows after narrating it)

Allah’s Messenger (Allah bless him and grant him peace) dispatched the weak of his family in the night from Muzdalifah, and he said to them: ‘Do not pelt the jamrah until sunrise.’no. 3495, vol. 9:120

Al-Tahawi’s shaykh, Rawh ibn al-Faraj Abu al-Zinba’ (d. 282), was a Maliki jurist and also the one who taught Imam al-Tahawi the science of qira’ah according to his transmission from the founder of one of the seven readings, ‘Asim ibn Bahdalah. He was thiqah as mentioned by al-’Asqalani inTaqrib al-Tahdhib. Yusuf ibn ‘Adi ibn Zurayq (d. 232) is a narrator found in the collections of al-Bukhari and al-Nasa’i, and he was thiqah (Tahrir al-Taqrib no. 7872). The narrator from Abu Hanifah, ‘Abd al-Rahim ibn Sulayman al-Kinani (d. 187), is a narrator found in all six collections of hadith, and was declared thiqah by a number of authorities. Hammad ibn Abi Sulayman (d. 120) was the primary teacher of Abu Hanifah in fiqh, and he was a mujtahid Imam, the greatest of the students of Ibrahim al-Nakha’i as he himself expressed. Hammad’s narrations are found in all six collections of hadith, although in Sahih al-Bukhari there is only one narration narrated as mu’allaq(i.e. where Imam al-Bukhari does not cite his chain to Hammad). For the scholars’ praise of his knowledge and reliability, see Tahdhib al-Kamal (7:269-79).

4. Al-Tahawi narrates: Yazid narrated to us: Abu Qatan narrated to us: Abu Hanifah narrated to us from ‘Atiyyah from Abu Sa’id [al-Khudri] from Allah’s Messenger (Allah bless him and grant him peace), then he mentioned the equivalent of it [i.e. the words:

Whoever lies upon me deliberately, let him take his seat in the Fire.no. 401, vol. 1:361

The shaykhof al-Tahawi, Yazid ibn Sinan ibn Yazid al-Qazzaz (178 – 264), is also one of theshaykhs of al-Nasa’i in his Sunan. (Imam al-Tahawi in fact shares some shuyukh with all the collectors of the six books of hadith besides al-Bukhari.) He was declared thiqahby al-Nasa’i, Ibn Yunus and Ibn Abi Hatim (Tahdhib al-Kamal32:152-5). The narrator from Imam Abu Hanifah Abu Qatan ‘Amr ibn al-Haytham (121 – 198) is a narrator found in all six of the famous collections of hadith besides Sahih al-Bukhari, and was declared thiqah by al-Shafi’i, Yahya ibn Ma’in, ‘Ali ibn al-Madini (Tahdhib al-Kamal 22:280-5). The shaykh of Imam Abu Hanifah is ‘Atiyyah ibn Sa’id ibn Junadah al-’Awfi (d. 111), a narrator found in the collections of Abu Dawud, al-Tirmidhi and Ibn Majah, and also in al-Bukhari’s al-Adab al-Mufrad. It was reported from Yahya ibn Ma’in that he said he is “acceptable” (salih) and “there is no harm in him,” and Ibn Sa’d said “he is thiqah if Allah wills,” although it is also reported from Ibn Ma’in that he considered him weak and this was reported from a number of other authorities also (Tahdhib al-Kamal20:145-9). The text of the hadith itself, however, is of unquestionable authority, and is probably the most authentic hadith in existence.

Ma’iz al-Aslami came to Allah’s Messenger (Allah bless him and grant him peace) while he was seated and confessed [that he committed] adultery. He rejected his [confession] four times, and then he ordered his stoning. Thereupon, they stood him up in a place with few stones. When stones struck him, he began to worry, so he came out running until he reached al-Harrah wherein he was stopped by them and they pelted him with its stones until he became silent. Later, they said: ‘O Messenger of Allah! When stones struck Ma’iz he became worried and ran.’ He said: ‘Why did you not let him go?!’no. 432 vol. 1:379-80

The chain is the same as the second narration mentioned above, except for the narrator from Abu Hanifah, Abu Mu’awiyah Muhammad ibn Khazim (113 – 195), whose narrations are found in all six collections of hadith, and he was declared thiqah by the major authorities of narrator-criticism. This hadith is well-known and is found with different chains of transmission in many books of hadith.

Narrations of Imam Abu Hanifah from the Musannaf of Ibn Abi Shaybah

Abu Bakr ibn Abi Shaybah has over forty reports in his renowned al-Musannafwith Abu Hanifah in their chains. There is always only one narrator between him and Abu Hanifah, and these single intermediaries give us an excellent insight into those who would narrate hadiths from Abu Hanifah. The number and calibre of hadith scholars who narrate from a shaykh after hearing from him is an indication of the shaykh’s rank and reliability. As Shaykh Muhammad ‘Awwamah said, Ibn Abi Shaybah narrated from Abu Hanifah “through the medium of 12 of his most eminent shuyukh.” (al-Musannaf li Bni Abi Shaybah, Muhammad ‘Awwamah ed. 20:6)

Abu Bakr ibn Abi Shaybah (159-235 H), the name with which he is better known, is ‘Abd Allah ibn Muhammad ibn Ibrahim. He was a contemporary of Imams Ahmad ibn Hanbal, Yahya ibn Ma‘in, Ishaq ibn Rahwayh and ‘Ali ibn al-Madini. His narrations are found in all six of the famous collections of hadith besides the collection of Imam al-Tirmidhi. Abu Hatim, Ibn Khirash and al-‘Ijli said: “[He was] trustworthy,” and al-‘Ijli added: “He was hafiz of hadith.” ‘Amr ibn ‘Ali said: “I have not seen [anyone who] had memorised more than Ibn Abi Shaybah.” Abu ‘Ubayd al-Qasim ibn Sallam said: “[Knowledge of] hadith culminates at four: Abu Bakr ibn Abi Shaybah, Ahmad ibn Hanbal, Yahya ibn Ma‘in and ‘Ali ibn al-Madini. Abu Bakr was the most retentive of them, Ahmad the most understanding of them, Yahya the most prolific of them and ‘Ali the most learned of them.” Ibn Hibban said: “He was a proficient and trustworthy master [of hadith], of those who wrote and collected and compiled, and he was the most retentive from the people of his time.” (Tahdhib al-Kamal, Bashshar ‘Awwad ed. 16:34-42) His work al-Musannaf is one of the largest collection of narrations including marfu‘, mawqufand maqtu‘reports.

Based on Muhammad ‘Awwamah’s edition, I will list those who narrated from Imam Abu Hanifah and those who he narrated from according to the reports found in al-Musannaf, with reference to the hadith numbers in parentheses where those narrations can be found in the book:

Narrators from Abu Hanifah:

1. Ja‘far ibn ‘Awn (no. 1710)

His full name is Ja‘far ibn ‘Awn ibn Ja‘far ibn ‘Amr ibn Hurayth al-Makhzumi al-Kufi (120 – 206), and he is a narrator found in all six of the famous collections of hadith. His great grandfather, ‘Amr ibn Hurayth (d. 85) was from the young Sahabah, and is also a narrator found in the six collections. Ahmad ibn Hanbal said: “[He was] a pious man, there is no harm in his [narrations],” and Ahmad would recommend those who visit Kufa to take from Ja‘far. Yahya ibn Ma‘in, al-‘Ijli, Ibn Shahin, Ibn Qani‘, al-Dhahabi and others said he is “trustworthy” (thiqah). Ibn Sa‘d said: “He was trustworthy, with many hadiths.” (Tahdhib al-Kamal, Bashshar ‘Awwad Ma‘ruf ed. 5:70-3)

2. Yazid ibn Harun (no. 5400)

Yazid ibn Harun Abu Khalid al-Wasiti (118 – 206) is also a narrator found in all six collections. Ahmad ibn Hanbal said: “He was a proficient master of hadith.” Yahya ibn Ma‘in, ‘Ali ibn al-Madini, Abu Hatim, Ibn Sa‘d and others all said he is trustworthy. Ibn al-Madini said: “I have never seen a man who had memorised more than Yazid ibn Harun.” Yazid ibn Harun said about himself: “I memorised 24,000 hadiths with their chains, and this is no boast!” Abu Bakr ibn Abi Shaybah said: “I have not seen [anybody] with a more accurate memory than Yazid ibn Harun.” Al-‘Ijli said: “He was trustworthy and firm in hadith; and he was pious, with extremely wonderful Salah.” Ahmad ibn Sinan said: “I have not seen a scholar with more beautiful Salah than Yazid ibn Harun. He would stand as though a pillar praying from Zuhr to ‘Asr, and from Maghrib to ‘Isha’, he would not tire from Salah in the day and night.” Al-Mizzi states: “His excellences and virtues are very many.” (ibid. 32:261-70)

Here is Yazid’s praise of Abu Hanifah:

He said: “I comprehended the people and I have not seen anyone more intelligent, nor more virtuous, nor more scrupulous than Abu Hanifah!” (Tarikh Baghdad 15:498) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih.” Al-Hasan ibn ‘Ali reported: I heard Yazid ibn Harun when a man asked him, “O Abu Khalid! Who is the best in fiqh from those you have seen?” say, “Abu Hanifah.” (Tarikh Baghdad 15:468) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.” The weight of such praise from Yazid ibn Harun of Imam Abu Hanifah can be gauged from this brief account of his qualities.

Waki‘ ibn al-Jarrah al-Kufi (129 – 196) is also a narrator found in the six collections of hadith. Ahmad ibn Hanbal said: “I have not seen a greater container of knowledge than Waki‘, nor [one who] memorised more than Waki‘.” He also said: “I have never seen a man like Waki‘ in knowledge, memory, chain and chapters, along with humility and scrupulousness.” He also said: “Waki‘ was the Imam of Muslims in his time.” Yahya ibn Ma‘in said: “I haven’t seen anyone with a greater memory than Waki‘.” Ibn ‘Ammar said: “There was no one in Kufa in the time of Waki‘ greater in fiqh and more knowledgeable of hadith than him. Waki‘ was a luminary.” ‘Abd al-Razzaq al-San‘ani who was a contemporary of Waki‘ said: “I saw al-Thawri, Ibn ‘Uyaynah, Ma‘mar, Malik, and I saw and I saw, and my eyes have never seen the like of Waki‘.” ‘Ali ibn Khashram asked Waki‘ the method of acquiring such a proficient memory, and he said: “Abandoning sins, I have not experienced [anything] equal to it in [perfecting] memory.” Yahya ibn Aktham said: “I accompanied Waki‘ in journey and residence, and he would fast continuously and complete the Qur’an every night.” Waki‘’s son narrates: “My father would pray the entire night, and there did not remain in our house anybody except he would pray [in the night], and even our black slave girl would pray.” Al-‘Ijli said: “[He was] Kufan, trustworthy, a worshipper, pious, eloquent, from the memorisers of hadith, and he would issue fatwa.” (Tahdhib al-Kamal 30:462-84)

As shown in here, Waki‘ would issue fatwa according to the opinions of Imam Abu Hanifah. Al-Mizzi also quotes this from Yahya ibn Ma‘in in Tahdhib al-Kamal (30:474-5). Some of the fatwas Waki‘ reported from Abu Hanifah are recorded in the Musannaf; see numbers 10713 and 32152. The hadith narrations of Waki‘ in the Musannaf include a number of reports reaching the Sahabah.

4. ‘Isa ibn Yunus (no. 5876, 29099)

‘Isa ibn Yunus al-Kufi (d. 187) is also a narrator found in the six collections of hadith. He was the grandson of the famous narrator from the Tabi‘in, Abu Ishaq al-Sabi‘i (d. 127), who he saw. He was the brother of the famous narrator Isra’il ibn Yunus (100 – 160). Ahmad ibn Hanbal, ‘Ali ibn al-Madini, Abu Hatim, al-Nasa’i and others said he is trustworthy. Abu Zur‘ah said he was a “master [of hadith]” (hafiz). (Tahdhib al-Kamal23:62-76)

Number 29099 is a narration from Imam Abu Hanifah that reaches ‘Umar ibn al-Khattab.

5. Hafs ibn Ghiyath (no. 5881, 17775, 21106, 24313)

Abu ‘Umar Hafs ibn Ghiyath al-Kufi (117 – 194), a narrator found in all six collections of hadith, was the Qadi of Kufa for thirteen years under Harun al-Rashid, and he was Qadi of Baghdad for two years. Yet, when he died, he did not leave behind any wealth. Yahya ibn Ma‘in, al-Nasa’i, Ibn Sa‘d and others said he is trustworthy. Al-‘Ijli said: “[He was] trustworthy, reliable, a jurist. Waki‘ was often asked about something, and he would say: ‘Go to our Qadi and ask him.’” Yahya ibn Sa‘id al-Qattan said: “The most trustworthy of the companions of al-A‘mash is Hafs ibn Ghiyath.” (Tahdhib al-Kamal7:56-70)

Waki‘ ibn al-Jarrah listed Hafs amongst the companions of Imam Abu Hanifah as mentioned here. This is also recognised in the books of later non-Hanafi authorities, as for example, Imam al-Nawawi refers to him as “Hafs ibn Ghiyath al-Hanafi” in his work on Usul al-Hadith called al-Taqribof which al-Suyuti’s Tadrib al-Rawi is a commentary (Tadrib al-Rawi, Muhammad Ayman al-Shabrawi ed., p. 374). The narrations recorded in the Musannaf are all Hafs’s narrations from Abu Hanifah from Hammad ibn Abi Sulayman, either from Hammad’s own opinion or narrating from Ibrahim al-Nakha‘i or Sa‘id ibn Jubayr.

‘Abd Allah ibn Numayr al-Hamdani al-Kufi (115 – 199) is also a narrator found in all six collections of hadith. He was declared thiqahby Yahya ibn Ma‘in, Ibn Sa‘d, al-Daraqutni and others. Al-‘Ijli said: “Trustworthy, sound in hadith, a champion of the Sunnah.” (Tahdhib al-Kamal16:225-9).

7. Abu Mu‘awiyah (no. 11053, 11124, 28902)

Abu Mu‘awiyah Muhammad ibn Khazim al-Tamimi al-Sa‘di al-Kufi (113 – 195) is also a narrator found in all of the six collections. Ahmad ibn Hanbal said: “Abu Mu‘awiyah is the most retentive of the companions of [Sulayman ibn Mihran] al-A‘mash.” Yahya ibn Ma‘in was asked who is the strongest of the narrators from al-A‘mash, and he replied: “After Sufyan and Shu‘bah, Abu Mu‘awiyah, the blind.” Al-‘Ijli said: “[He was] a Kufan, trustworthy (thiqah).” Al-Nasa’i, Ya‘qub ibn Shaybah, Ibn Sa‘d and al-Daraqutni said he was thiqah. However, many authorities discovered some errors in his narrations. He was criticised because of irja’, but this was from the acceptable category of irja’ discussed in detail here. (Tahdhib al-Kamal 25:123-34)

8. ‘Abd Allah ibn al-Mubarak (no. 12532, 28611)

‘Abd Allah ibn al-Mubarak (118 – 181) was one of the imams and luminaries of Islamic scholarship and piety, and also a narrator found in the six collections. ‘Abd al-Rahman ibn Mahdi said: “The four imams are Sufyan al-Thawri, Malik ibn Anas, Hammad ibn Zayd and Ibn al-Mubarak.” Shu‘ayb ibn Harb said: “Ibn al-Mubarak did not meet any man except Ibn al-Mubarak was more virtuous than him.” Ahmad ibn Hanbal said: “There was none in the time of Ibn al-Mubarak more ardent in gaining knowledge than him.” Sufyan ibn ‘Uyaynah: “I inspected the condition of the companions [of the Prophet (Allah bless him and grant him peace)] and I did not find any excellence in them over Ibn al-Mubarak except their companionship of the Prophet (Allah bless him and grant him peace) and their battles with him.” When the news of his death reached Sufyan ibn ‘Uyaynah, he exclaimed: “Allah have mercy on him! Indeed he was a jurist, a scholar, a worshipper, an ascetic, generous and brave, a poet.” ‘Abd al-Rahman ibn Mahdi would not favour anyone in hadith over Malik and Ibn al-Mubarak. When Ibn al-Mubarak’s students recounted his virtues, they would say: “He combined knowledge, jurisprudence, literature, grammar, language, poetry, eloquence, asceticism, scrupulousness, fairness, night-prayer, worship, pilgrimage, battles, bravery, insight, physical strength and avoiding talk about what did not concern him.” Yahya ibn Ma‘in said: “Ibn al-Mubarak was more learned than Sufyan al-Thawri.” Mu‘adh ibn Khalid ibn Shaqiq said: “I do not know that Allah has created a characteristic from the characteristics of virtue but Allah has put it in ‘Abd Allah ibn al-Mubarak.” Al-Mizzi said after collecting these narrations and others: “His virtues and excellences are very many.” (Tahdhib al-Kamal 16:5-24)

It has been mentioned in other articles that it was transmitted with authentic chains from ‘Abd Allah ibn al-Mubarak that he said: “When the opinion of Abu Hanifah and Sufyan concur on something, that is strong,” (Tarikh Baghdad 15:471) “the greatest faqih of people, is Abu Hanifah,” “I have not seen the like of him in fiqh,” (Tarikh Baghdad 15:469) “If anyone has the right to issue [a legal verdict] using his opinion, Abu Hanifah has the right to issue [a legal verdict] using his opinion.” (Tarikh Baghdad 15:471) According to another report with a good (hasan) chain, ‘Abd Allah ibn al-Mubarak said Abu Hanifah was a “sign” (ayah) in “virtue” (khayr) (Tarikh Baghdad15:461).

9. ‘Abbad ibn al-‘Awwam (no. 12909, 13092, 16257, 26182)

‘Abbad ibn al-‘Awwam (115 – 185) Abu Sahl al-Wasiti is also a narrator found in the six collections of hadith. Ibn Sa‘d said: “He was from the nobles amongst men in all his affairs.” Yahya ibn Ma‘in, Abu Dawud, al-‘Ijli, al-Nasa’i, Abu Hatim and al-Bazzar said he is thiqah. (Tahdhib al-Kamal 14:140-5)

10. ‘Amr ibn Muhammad (no. 18274)

Amr ibn Muhammad al-‘Anqari al-Kufi (d. 199) is also a narrator found in all six books, although inSahih al-Bukhari his narration is only used for support (istishhad). Ahmad ibn Hanbal, al-Nasa’i and al-‘Ijli said he is trustworthy. (Tahdhib al-Kamal 22:220-3)

11. ‘Abd al-Rahim ibn Sulayman (no. 29599/33443)

‘Abd al-Rahim ibn Sulayman al-Kinani (d. 187) is a narrator found in all six collections. Yahya ibn Ma‘in, Abu Dawud and al-Daraqutni said he is thiqah. Al-‘Ijli said: “Trustworthy, pious, with many hadiths.” He was also known to have authored a number of books. (Tahdhib al-Kamal 18:36-9)

12. Abu Usamah (no. 30561, 35688)

Hammad ibn Usamah ibn Zayd (120 – 201) is also a narrator found in all six collections. Ahmad ibn Hanbal said he is thiqah and “the most learned of people about the conditions of people.” He also said: “How strong he was! He almost never erred.” Yahya ibn Ma‘in, Ibn Sa‘d, al-‘Ijli and al-Daraqutni said he is thiqah. It was reported from Abu Usamah that he said: “I wrote with these two fingers of mine 100,000 hadiths.” He was known to be from the constant worshippers (nussak) and and to have been extremely intelligent (Tahdhib al-Kamal 7:217-24).

Abu Isma‘il Hammad ibn Abi Sulayman al-Ash‘ari (d. 120) was the first and primary teacher of Imam Abu Hanifah. His narrations are found in all six collections of hadith, although in Sahih al-Bukharithey are without chain (mu‘allaq). He narrated from the Sahabi Anas ibn Malik (d. 93), and from the famous Tabi‘i, Sa‘id ibn Jubayr (38-95 H), and others. His primary teacher was Ibrahim al-Nakha‘i, a major scholar of hadith and fiqh from the Tabi‘in, who was the most learned regarding the opinions of ‘Abd Allah ibn Mas‘ud and his students. Ibn Abi Hatim narrated with his chain from ‘Abd al-Malik ibn Iyas: “I asked Ibrahim [al-Nakha‘i]: ‘Who should we ask after you?’ He said: ‘Hammad.’” Yahya ibn Ma‘in and al-Nasa’i said he is thiqah. Al-‘Ijli said: “Hammad ibn Abi Sulayman, a Kufan, trustworthy. He was the greatest jurist from the companions of Ibrahim.” Dawud al-Ta’i said: “Hammad ibn Abi Sulayman was generous with food and he was generous with dinars and dirhams.” (Tahdhib al-Kamal 7:269-79)

Al-Dhahabi said under the biography of Hammad ibn Abi Sulayman in Siyar A‘lam al-Nubala’: “The greatest faqih from the inhabitants of Kufa were ‘Ali and Ibn Mas’ud. The greatest faqih from their companions was ‘Alqamah. The greatest faqih from his companions was Ibrahim [al-Nakha’i]. The greatest faqih from the companions of Ibrahim was Hammad [ibn Abi Sulayman]. The greatestfaqih from the companions of Hammad was Abu Hanifah. The greatest faqih from his companions was Abu Yusuf. The companions of Abu Yusuf spread to the furthest regions, and the greatest faqihfrom them is Muhammad [ibn al-Hasan al-Shaybani]. The greatest faqih from the companions of Muhammad is Muhammad Abu ‘Abd Allah al-Shafi’i. Allah (Exalted is He) have mercy on them all.” Siyar A’lam al-Nubala (5:236)

2. ‘Ata’ (no. 6147, 21925)

‘Ata ibn Abi Rabah (ca. 27 – 115) was the greatest of Imam Abu Hanifah’s teachers as he himself mentioned (see further down below), and he has many narrations found in all six of the famous collections of hadith. One of the scholars said: “‘Ata’ was black, blind in one-eye, snub-nosed, lame and limp and then he became blind after this, yet he was trustworthy [in transmitting hadith], a jurist and a scholar possessing many hadiths!” (Tahdhib al-Kamal, 20:76) He met 200 companions of the Prophet (peace and blessings be upon him), and he would issue fatwa in the presence of the companions, such that Ibn ‘Abbas would say to questioners: “O people of Makkah! Do you gather your questions to me, when Ibn Abi Rabah is amongst you?!” (ibid. 20:77) (Tahdhib al-Kamal20:69-86)

The two reports of Abu Hanifah reporting from him in the Musannaf are in the form of fatwas which he took from him. In the first, Abu Hanifah asked ‘Ata’ about an illegitimately born man leading the people in prayer, and he replied: “There is no harm in it – is there not from amongst them those who pray and fast more than us?” This indicates that Imam Abu Hanifah took both fiqh and hadith (an example was given in the previous post) from ‘Ata’ ibn Abi Rabah.

3.‘Alqamah ibn Marthad (no. 11124)

‘Alqamah ibn Marthad al-Hadrami’s (d. 126) hadiths are also found in all six collections. (Tahdhib al-Kamal20:308-11)

His full name is al-Haytham ibn Habib al-Kufi al-Sayrafi. He was declared trustworthy by Ibn Ma‘in, Abu Zur‘ah and Abu Hatim. He was recommended by Shu‘bah ibn al-Hajjaj for those wishing to narrate from Kufan scholars. His narrations are found in the Marasil of Abu Dawud. (Tahdhib al-Kamal30:369-70)

He is a narrator found in the six collections of hadith. He narrated from Anas ibn Malik, and this particular report of Abu Hanifah from him is from Anas ibn Malik (see below). Ja‘far al-Ahmar said: “He was from the most virtuous of those we saw at Kufa in his time.” He was declared thiqah by a number of authorities, including al-Nasa’i, Ahmad, Abu Hatim, Ibn Hibban, al-‘Ijli and others. (Tahdhib al-Kamal2:183-4)

8. ‘Asim ibn Bahdalah (no. 29599/33443)

‘Asim ibn Bahdalah or ‘Asim ibn Abi al-Najud al-Kufi is the famous founder of one of the seven readings of the Qur’an, and the commonest reading known as “Hafs from ‘Asim” is from the narration of his student from him. He is a narrator of hadith found in the six collections. He acquired his knowledge of Qur’an recitation from Zirr ibn Hubaysh who acquired it from ‘Abd Allah ibn Mas‘ud who said: “I took more than seventy chapters [of the Qur’an directly] from the mouth of the Messenger of Allah (Allah bless him and grant him peace)” (Sahih al-Bukhari) and the Prophet (peace and blessings be upon him) said: “Whoever it pleases to recited the Qur’an freshly as it was revealed, then let him read according to the recitation of Ibn Umm ‘Abd [i.e. ‘Abd Allah ibn Mas‘ud].” (Musnad Ahmad, Sunan Ibn Majah) (Tahdhib al-Kamal13:473-80)

9.‘Awn ibn ‘Abd Allah (no. 35688)

‘Awn ibn ‘Abd Allah ibn ‘Utbah ibn Mas‘ud al-Kufi al-Zahid (ca. 50 – ca. 115) was the grandson of the Sahabi ‘Utbah ibn Mas‘ud, and he is a narrator found in the six collections of hadith besidesSahih al-Bukhari. He was a Tabi‘i who narrated from a number of the younger companions. Al-‘Ijli, Ahmad ibn Hanbal, Yahya ibn Ma‘in, Ibn Sa‘d and al-Nasa’i said he is thiqah. ‘Awn ibn ‘Abd Allah said he prayed behind Abu Hurayrah (d. 59) situating his birth around the middle of the first century. He was known as an ascetic who would frequently remember the afterlife and weep. Musa ibn Abi ‘Isa narrated that when ‘Awn would narrate to them, his beard would become wet with tears. Maslamah ibn Ja‘far narrated that ‘Awn would say: “May I be destroyed! How can I become heedless of my soul while the Angel of Death is not heedless of my soul?! May I be destroyed! How can I claim I have my intellect while I put to waste my share of the afterlife?! May I be destroyed! May I be destroyed! Nay, woe to me! Woe to me! Destruction is inevitable for me if I die proceeding upon the disobedience of my Lord.” Then he would cry until his beard became wet with tears. At his death, he distributed all his properties to the poor. It was reported from ‘Awn that he said: “Those before us would assign for their worldly life whatever was left over from their afterlife, while you assign for your afterlife whatever is left over from your worldly life.” He also said: “I don’t think a person looks at the faults of men but from a heedlessness which has made him to forget himself.” (Tahdhib al-Kamal22:453-61)

The Marfu‘Narrations of Abu Hanifah from the Musannaf of Ibn Abi Shaybah

No one ever sat with Allah’s Messenger (Allah bless him and grant him peace) and then stood up until he stood up.no. 26182, vol. 13:169-70

2. Ibn Abi Shaybah narrates: Abu Mu‘awiyah narrated to us from Abu Hanifah from ‘Alqamah ibn Marthad from Ibn Buraydah from his father, he said:

When Ma‘iz was stoned, they said: “O Messenger of Allah! What shall we do with him?” He said: “Do with him as you do with your dead, of bathing, shrouding, perfuming and praying over him.”no. 11124, vol. 7:115

‘Allamah Zafar Ahmad al-’Uthmani wrote in his Abu Hanifah wa Ashabuhu al-Muhaddithun: “Know that the opinions of Imam Abu Hanifah in al-Jarh wa al-Ta’dil (narrator-criticism) and the principles of hadith were accepted and received from him by the ‘ulama of this field. They quoted him in their books as proof or for consideration, just as they took from Imam Ahmad, al-Bukhari, Ibn Ma’in, Ibn al-Madini, and other scholars of this field. This shows you his great standing in [the science of] hadith and his expansive knowledge and mastery.” (Abu Hanifah wa Ashabuhu al-Muhaddithun, Idarat al-Qur’an wa al-’Ulum al-Islamiyyah, p. 45)

I will quote below a few examples of the scholarly acceptance of Imam Abu Hanifah’s pronouncements in this important field:

The first to sit me down to narrate hadith was Abu Hanifah.” I [Suwayd] said: “How was this so?” He said: “When I entered Kufa, Abu Hanifah said to them [i.e. the Kufans]: ‘This is the most learned of them regarding [the hadiths of] ‘Amr ibn Dinar.’ Then the scholars (mashayikh) gathered around me, asking me about the hadiths of ‘Amr ibn Dinar.Akhbar Abi Hanifah wa Ashabih, p. 82

The first to sit me down to narrate hadith in Kufa was Abu Hanifah. He sat me down in the mosque and said: ‘This is the strongest of people regarding the hadith of ‘Amr ibn Dinar,’ then I narrated to them.

al-Intiqa fi Fada’il al-A’immat al-Thalathah, p. 199

Ibn al-Dakhil (d. 388) is described as the “muhaddith of Makkah” by al-Dhahabi in Siyar A‘lam al-Nubala, but besides this there is no other criticism or praise of him, although his biography is known. Abu al-‘Abbas Muhammad ibn al-Husayn al-Farid, his reliability is unknown. Muhammad ibn Isma‘il al-Sa’igh (d. 276) is thiqah according to Abu Dawud and al-Dhahabi. Hence, although the chain is weak because of the unknown narrator in the chain, it is not “very weak” (da‘if jiddan) that it cannot be used as a supporting narration. This narration therefore strengthens the previous one.

The narration also corresponds with the information known about Sufyan ibn ‘Uyaynah (107 – 198) from the books of Rijal. As mentioned in Taqrib, he “was the strongest narrator from ‘Amr ibn Dinar (45 – 126).” Ibn ‘Uyaynah himself referred to ‘Amr ibn Dinar as “thiqah thiqah thiqah” – the repetition is for emphasis. And it is known some major Kufan narrators like Waki‘ ibn al-Jarrah and Yahya ibn Zakariyyah ibn Abi Za’idah narrated from him as mentioned in Tahdhib al-Tahdhib (4:118). Waki‘, as mentioned in an earlier post, would issue fatwas according to the opinions of Abu Hanifah, and Yahya ibn Zakariyya ibn Abi Za’idah, who was the strongest and greatest narrator in Kufa after Sufyan al-Thawri, is known to have been a “student of Abu Hanifah” as mentioned in al-Dhahabi’sTadhkirat al-Huffaz.

Sufyan ibn ‘Uyaynah is one of the outstanding imams, chief of the muhaddithin and shaykh of Islam, yet he says: ‘The first to sit me down to narrate hadith was Abu Hanifah.’ In this is a great proof of the greatness of Abu Hanifah in the science of hadith, and people’s reliance on his opinion with respect to the reliability of narrators. Thus, he (Allah be pleased with him) was not only amuhaddith, but he was from those who made men muhaddithin!

Imam al-Tirmidhi narrated this in the context of determining the provenance of the science of al-Jarh wa al-Ta’dil. The narrators in al-Tirmidhi’s chain are reliable: Mahmud ibn Ghaylan (d. 239) is a narrator found in the Sahihs of al-Bukhari and Muslim, and declared thiqah by Ibn Hajar al-‘Asqalani in al-Taqrib (Tahrir al-Taqrib 3:353). Abu Yahya ‘Abd al-Hamid al-Himmani (d. 202) is also a narrator found in the Sahihs of al-Bukhari and Muslim, and declared thiqah by Ibn Ma‘in, al-Nasa’i, Ibn Qani‘ and others, although some invalid criticism was levelled at him because of irja’. (Tahrir al-Taqrib 2:300-1)

This narration has also been quoted in the books of Rijal under the biographies of Jabir al-Ju’fi and ‘Ata’ ibn Abi Rabah (e.g. Tahdhib al-Tahdhib 2:48), illustrating the acceptance of Imam Abu Hanifah’s view amongst the later experts of this science.

3. In another post, I also quoted Imam Abu Hanifah’s authentic criticism of deviant groups:

Imam Abu Hanifah’s opinion on Jahm is in fact quoted in the books of Rijal. Al-’Asqalani said inTahdhib al-Tahdhib (vol 10:281): “Muhammad ibn Sima’ah (who is thiqah according al-Saymari and saduq according to al-’Asqalani in al-Taqrib) narrated from Abu Yusuf from Abu Hanifah that he said: ‘Jahm went overboard in negation until he said: He [i.e. Allah] is nothing, and Muqatil went overboard in affirmation until He deemed Allah to be like His creation.’” Al-’Asqalani also quotes him saying: “Two disgusting opinions came to us from the east: Jahm the negator [of Allah’s attributes] and Muqatil the anthropomorphist.”

For more examples of the recorded statements of Imam Abu Hanifah on al-Jarh wa al-Ta‘dil from Tahdhib al-Tahdhib, see Abu Hanifah wa Ashabuhu al-Muhaddithun, pp. 45-7.

1 Comment

VERY good information Alhamdulillah!! Jazakallahu khyran, reg Muqatil ibn sulayman he is the first to introduce anthropomorphism taking the literal meaning isnt it? hes the one whom the today pseudo-salafis follow!

Imam dhahabi rh also mentioned about Muqatil in his Siyar ‘alam nubula.. If dhahabi also rejected him and called him an anthropomorphist which is a refutation from dhahabi to there sect! And they still try to pull him to there side shows they have no chain of scholars back to the salaf. Honestly where is the sincerety, don’t they fear Allah, the haqq is haqq, they cover the haqq with a cloth of falsehood.. Sincere Muslims who may be reading this.. take heed please research properly beware of this salafiyyah sect.. They are not the salaf and evidences are against them not for them..

I have noticed they use the word ‘Mistake’ that ibn hajar nawawi ibn kathir rh etc were mistaken.. Thats another word that doesn’t apply to these scholars.. Because a mistake is when they wrote something they didn’t intend or believed in and made it clear.. And nowhere did they believe in the wahabiyyah mujassima of todays viewpoint.. They BELIEVED upon it and DIED upon it what they wrote the evidences are clear!! So this so called ‘mistake’ is just another ignorant qoute! so they can follow Muqatil! instead of the salafusaliheen.

My dearest brothers on this website may Allah bless you!! Just to be certain he Muqatil ibn sulayman was the first to introduce this bid’ah of literalism and likening Allah to creation correct? Or there was one before him?

Assalamu alykum,
VERY good information Alhamdulillah!! Jazakallahu khyran, reg Muqatil ibn sulayman he is the first to introduce anthropomorphism taking the literal meaning isnt it? hes the one whom the today pseudo-salafis follow!
Imam dhahabi rh also mentioned about Muqatil in his Siyar 'alam nubula.. If dhahabi also rejected him and called him an anthropomorphist which is a refutation from dhahabi to there sect! And they still try to pull him to there side shows they have no chain of scholars back to the salaf. Honestly where is the sincerety, don't they fear Allah, the haqq is haqq, they cover the haqq with a cloth of falsehood.. Sincere Muslims who may be reading this.. take heed please research properly beware of this salafiyyah sect.. They are not the salaf and evidences are against them not for them..
I have noticed they use the word 'Mistake' that ibn hajar nawawi ibn kathir rh etc were mistaken.. Thats another word that doesn't apply to these scholars.. Because a mistake is when they wrote something they didn't intend or believed in and made it clear.. And nowhere did they believe in the wahabiyyah mujassima of todays viewpoint.. They BELIEVED upon it and DIED upon it what they wrote the evidences are clear!! So this so called 'mistake' is just another ignorant qoute! so they can follow Muqatil! instead of the salafusaliheen.
My dearest brothers on this website may Allah bless you!! Just to be certain he Muqatil ibn sulayman was the first to introduce this bid'ah of literalism and likening Allah to creation correct? Or there was one before him?